As everyone knows that Khawarij were those who did the Kufr of making Takfeer against Ali bin Abi Talib (as). It is indeed very interesting to see that outwardly scholars of Ahle Sunnah have always been found denouncing Khawarij for example a Sunni website states:
One of the most well-known groups that emerged from among the Naasibis were the Khaarijis who rebelled against ‘Ali (may Allaah be pleased with him) and regarded him as a kaafir, and they added other innovations to that.
…Shaykh al-Islam Ibn Taymiyah said:
The ummah is agreed on condemning of the Khaarijis and regarding them as having gone astray, but they dispute as to whether they are to be regarded as kaafirs. There are two well-known views in the Madhhabs of Maalik and Ahmad. In the madhhab of al-Shaafa’i there is also a dispute as to whether they are kaafirs. Hence there are two views in the madhhab of Ahmad.The first is that they are wrongdoers, and the second is that they are kaafirs like the apostates, so it is permissible to kill them first, to kill those taken prisoner, and to pursue those who run away. If possible they should be asked to repent as in the case of apostates: if they repent all well and good, otherwise they are to be executed.
Majmoo’ al-Fataawa, 28/518.
http://www.islam-qa.com/index.php?ln=eng&ds=qa&lv=browse&QR=43322&dgn=4
The present day Sunnies whilst placing faith in their pioneer scholars also upheld the same belief but the reality is their pioneer scholars failed to disclose the ‘religious relationship’ the cosy relationship they had with the Khawarij. For example Ibn Taimiyah records:
“…they are not of those who lie purposely, they are known as truthful ones, it has even been said that their hadith are amongst the most reliable hadiths”
Minhaj al Sunnah, Volume 1 page 68
Subhanallah! Imam Dhahabi recorded a similar stance from Imam Abu Dawood:
Abu Dawood said: “Amongst the people who followed their desire, there isn’t anyone with more true hadiths than the Khawarij “. Then he mentioned Imran bin Hatan and Aba Ihsan al A’raj.
Siar Alam al Nubala, Volume 4 page 214
One who hates Ali bin Abi Talib (as) is a hypocrite according to the authentic traditions of Holy Prophet [s] and a hypocrite is the one who professes and displays ‘faith’ while he is firm at ‘disbelief’ within his heart. Khawarij not only hated Ali (as) but went to the length of issuing Takfeer against him (as). Would the true lovers of Ali bin Abi Talib (as) have the audacity to deem such people as reliable?
Note that Khawawij are further divided into Haruriya, Ibadhi, Sufri, Bayhasi etc. Let us now move on to cite some ‘pious’ Kharji narrators from the principle books of Ahle Sunnah who by various ulema of Ahle Sunnah have been praised and termed authentic people to derive their religion from.
This filthy enemy of Ahlulbayt (as) is same person whom the Sunni Imam Abi Dawood deemed ‘authentic Khawarij’ for their school of thought as we mentioned above. Imam Ibn Hajar Asqalani records the following brief introduction of this ‘famed’ jurist:
“Imran ibn Hataan al-Sedusi, Seduq but he was embracing the madhab of Khawarij, it has been said that he left, belongs to third generation and died in year 84″
Taqreeb al-Tahdeeb, page No.429 No. 5152
In order to know more about this beloved Khariji figure of Ahle Sunnah and to enlighten our readers about his affection to Ibn Muljim (la) the killer of Ali bin Abi Talib (as), let us quote from Tahdeeb al Tahdeeb, Volume 8 No. 223:
“Narrated in Al-Bukhari, Sunnan Abi Dawoud, Sunnan al-Nesa’i. Imran bin Hataan bin Dhabyan bin Laudhan bin Amro al-Harith bin Hadoos … Al-Ejli said: ‘Basri, Taba’ee, Thiqah’… Ibn Hanabn mentioned him in al-Thuqat… Yaqoub bin Shayba said: ‘He met a group of the companions and become a Khariji and embraced the belief of khawarij in the end’… Ibn Haban said in al-Thuqat: ‘He had a tendency towards the doctrine of al-Shurat’. Bin al-Burqi said: ‘He was Haruri’… Al-Mubrad said in al-Kamil that he was the head of the Safria, their jurist, their preacher and their poet”
Imam Dhahabi had the audacity to reach to the following conclusion about their Nasibi and Khariji fellow:
“Reliable (Wuthiq) and he was Khariji, he praised Ibn Muljim”
Al-Kashaf, Volume 2 No. 4262
We also read in Mizan al-Eitdal, Volume 3 No. 6277:
Al-Aqili said: ‘He was Khariji’…Yaqoub bin Shayba narrated that he heard that Imran bin Hatan had a cousin who held the beliefs of the Khawarij, so he married her to change her belief but rather she converted him to her sect’.
Regarding the praise that this reliable narrator of Ahle Sunnah made in the merits of Ibn Muljim (la), Ibn Kathir records:
“In the era of Tabaeen [ra], some of the Khawarij praised Ibn Muljim and that included Imran bin Hattan. He is one of those worshippers who narrated hadith in Sahih Bukhari from Ayesha [ra] and he stated about Ibn Muljim:
‘What should we say about the attack by that pious whose aim was just to attain the pleasure of God? Whenever I recall that day, I think of him better than all creations, who appears to be heaviest on the scale before Allah’”
Al Bidayah wal Nihayah (Arabic), Volume 7 page 365
Al Bidayah Wal Nihayah, (Urdu), Vol 7 page 645 Topic: ‘writing of the will’ by Ali (as)
The gracious remarks the one filthy gave in the praise of another filthy can also be found in:
1.Tareekh Islam by Dhahabi, Volume 1 page 710
2.Al-Istiab by Ibn Abdul Barr, Volume 1 page 348
3.Al-Isaba fi Tameez al-Sahabah by Ibn Hajar Asqalani, Volume 5 page 303
Imam Ibn Hajar Asqalani gives his brief view in Taqreeb al-Tahdeeb:
“Abu Hasaan al-Araj al-Ajrad al-Basri, he is popularly known by his nickname, his name is Muslim ibn Abdullah, Seduq, used to throw the beliefs of khawarij, was killed in year 130″
Taqreeb al-Tahdeeb, page No. 632 Biography No. 8046
While in Tahdeeb al-Tahdeeb, Ibn Hajar Asqalani gives the following CV of this ‘righteous’ Khariji:
Narrated in Al-Bukhari in commentary, Muslim and the four ( Sunan Abi Dawoud, Sunan al-Termidi, Sunan al-Nesa’i, Sunan ibn Majah). Abu Hasaan al-Araj and some call him al-Ajrad, from Basra, his name Muslim bin Abdullah… Ishaq bin Mansoor narrates that Ibn Mueen said: ‘Thiqa’… Ibn Haban mentioned him in al-Thuqat and said: ‘al-Ajri narrated from Abi Dawoud who said: ‘He has been called as al-Ajrad because he was walking on his heels, he participated with the Kharijis’… Al-Ejli said: ‘Basri, Taba’ee, Thiqa and they say he believed in the doctrine of Khawarij’. Ibn Abdulbar said: ‘al-Ajrad who used to walk on his feet and both of his feet were warped and he is Thiqa for them (hadith scholars)’… Narrated from Qutada: ‘I heard Aba Hasaan al-Araj and he was Haruri’. Ibn Saad said: ‘He was Thiqa’… Al-Bukhari and ibn Haban said that he died during the days of Haruriya’.
Tahdeeb al-Tahdeeb, Volume 12 No. 287
Whilst there should be no need to enlighten our readers about this giant religious figure among Sunni school of thought to maintain the topic theme, let us remind our readers about some of the virtues of this Khariji / Haruri cited by various ulema of Ahle Sunnah. Imam Jamauddin al Mizzi records (excerpt):
Narrated in (Sahih al-Bukhari, Sahih Muslim, Sunnan Abi Dawoud, Sunnan al-Tirmidhi, Sunnan al-Nesa’i, Sunnan ibn Majah). Akrama al-Qurashi al-Hashemi, Abo Abdullah al-Madani, slave of Abdullah bin Abbas, his origin was from al-Barbar from Morocco… Sufian bin Auyayna said that Amro bin Dinar said: ‘I heard Aba al-Sha’atha saying: ‘This is Akrma the slave of Ibn Abbas, he is the most knowledgeable man”… Ismail bin Abi Khalid said: ‘I heard al-Shu’abi saying: ‘No one left more knowledgeable in Quran other than Akrama”… Zaid bin al-Habab said: ‘I heard Sufyan al-Thawri saying: ‘Obtain Tafsir from four, from Saeed bin Jubair, Mujahid, Akrama and al-Dhahak”… Ali bin al-Medeni said: ‘Akrama embraced the belief of Najda al-Haruri’ … Mus’ab bin Abdullah al-Zubairi said: ‘He embraced beliefs of Khawarij’ … Abu Jaffar al-Aqili narrates from Muhammad bin Zuraiq bin Jame’a al-Madeni, from Ibrahim bin al-Munder, from Hisham bin Abdullah from bin Abi Deab who said: ‘Akrma the slave of ibn Abbas was Thiqa and Allah knows best’… Uthman bin Saeed al-Daremi said: ‘I asked Yahya bin Mueen: ‘In your opinion is Akrma more reliable or Ubaidllah bin Abdullah?’. He replied: ‘Both’. I asked: ‘Akrma or Saeed bin Jubair ?’. He replied: ‘Thiqah and Thiqah (both)’… Al-Ejli said: ‘Makki, Tab’eei, Thiqa’… al-Nes’ai said: ‘Thiqa’. Abdulrahman bin Abi Hatim said: ‘I asked my father about Akrama the slave of ibn Abbas, that how he was, to which he replied: ‘Thiqa’… Mus’ab ibn Abdullah al-Zubairi said: ‘Akrama embraced the beliefs of Khawarij and he claimed that Ibn Abbas too embraced the beliefs of Khawarij’
Tahdeeb al-Kamal, Volume 20 No. 4009
Imam Ibn Hajar Asqalani also recorded a lengthy biography of his prominent and ‘pious’ Taba’ee but following merits is worth mentionable:
I (Abu Abdullah al-Marozi) asked Ishaq bin Rahwe about the reliability of his (Akrma’s) hadith, he replied: ‘Akrma for us is the imam of the world’.”
Tahdeeb al-Tahdeeb, Volume 7 No. 476
Again, One who hates Ali bin Abi Talib (as) is a hypocrite according to the authentic traditions of Holy Prophet [s] and a hypocrite is the one who professes something contrary to what he believes within his heart. Khawarij not only hated Ali (as) but went to the length of issuing Takfeer against him (as). Would the true lovers of Ali bin Abi Talib (as) have the audacity to deem such people as reliable and praise them in the manner that the Sunni ulema praised these Khawarij?
We read in Taqreeb al-Tahdeeb:
“Mu’amar ibn al-Muthana Abu Ubaida al-Taimi, slave of al-Basri al-Nahawei al-Laghawei, Seduq Akhbari but used to exhibit the beliefs of the Khawarij, he belonged to the seventh generation, died in the year 88 while some people say it was later, and that his age was almost 100″
Taqreeb al-Tahdeeb, page No. 541 Biography No. 6812
We further read about him in Tahdeeb al-Tahdeeb:
Narrated in Sahih Al-Bukhari in commentary and Sunnan Abi Dawoud. Mu’amar bin al-Muthana Abu Ubaida al-Taimi… Ibn Haban mentioned him in al-Thuqat… al-Ajeri narrates from Abi Dawoud who said: ‘He was from the most reliable (athbat) people’. Abu Hatim said: ‘He was close to me because he thought that I belonged to the Khawarij of Sejestan’… (Ibn Qutaiba said:) ‘He used to have the beliefs of the Khawarij’… Al-Darqutni said: ‘No matter with him but he used to exhibit the beliefs of Khawarij’… Abo Mansoor al-Azhary said in al-Tahdeeb that Abu Ubaida authenticated him… Ibn Ishaq al-Nadim said in al-Fehrest: ‘I read in Abi Abdullah bin Muqlah’s hand writing that Thaliba said: ‘Abu Ubaida had the beliefs of the Khawarij’.
Tahdeeb al-Tahdeeb, Volume 10 No. 444
This Khariji has also been given place in all 6 principle hadeeth books of Ahle Sunnah. We read in Taqreeb al-Tahdeeb, page No. 583 Translation No. 7452:
“Al-Waleed ibn Katheer al-Makhzoomi Abu Muhammad al-Madani then al-Kufi, Seduq and well familiar with battles, but he used to exhibit views of Khawarij, he belongs to the sixth generation, died in year 51″
Taqreeb al-Tahdeeb, page No. 583 Biography No. 7452
Moreover in Tahdeeb al-Tahdeeb, we read:
Narrated in the six (Sahih Bukhari, Sahih Muslim, Sunnan Abu Dawoud, Sunnan alNesai, Sunan al Tirmidhi, Sunnan ibn Maja). Al-Waleed bin Kathir al-Makhzoomi. Isa bin Yunus said: ‘al-Waleed bin Kathir narrates (hadith) and he was thiqah’. Ibrahim bin Saad said: ‘Thiqah’… Ali bin al-Madini narrated that ibn Uyayna said: ‘He was Seduq’… Al-Dori narrated that ibn Mueen said: ‘Thiqah’…Ibn Haban mentioned him in (book) al-Thuqat… Al-Saji said: ‘Seduq thabt, reliable’…Al-Ajeri narrated that Abi Dawoud said: ‘He is thiqah but Ibadi’…Al-Saji said: ‘He was Ibaadi but he was Seduq’.
Tahdeeb al-Tahdeeb, Volume 11 No. 250
We read in Taqreeb:
“Imran ibn Dawoud Abu al-Awam al-Qatan al-Basri, Seduq but he had illusion, used to exhibit the belief of Khawarij, he belongs to the seventh generation, died between the years 60 & 70″
Taqreeb al-Tahdeeb, page No. 429 Biography No. 5154
Imam Ibn Hajar Asqalani records in Tahdeeb:
Sahih al-Bukhari in his commentary and the four (Sunnan Abi Dawoud, Sunnan al-Nesa’i, Sunnan al-Tirmidhi, Sunnan Ibn Majah). Imran bin Dawoud al-Emai Abu al-Awam al-Qatan al-Basri… Ibn Haban mentioned him in al-Thuqat (book). Abu al-Neihal narrates that Yazid bin Zur’aei said: ‘He was Haruri’…Al-Saji said: ‘Seduq and thiqah’… Al-Aqili reported that ibn Mueen said: ‘He held beliefs of Khawarij’… Al-Termidhi narrates that al-Bukhari said: ‘Seduq but he had illusions’. ibn Shahin said in al-Thuqat that he was one of the most closest persons to Qatadah’… Al-Ajli said: ‘Basri Thiqa.’ al-Hakim said: ‘Seduq’.
Tahdeeb al-Tahdeeb, Volume 8 No. 226
He was also a Khariji and was the reliable narrator of four important hadith books of Ahle Sunnah. Ibn Hajar Asqalani records:
Sahih Muslim, Sunnan Abi Dawoud, Sunnan al-Nesa’i, Sunnan ibn Maja۔ Ibn Abdulalbar said in al-Sahaba: ‘Farwa bin Nawfal al-Ashj’ay was amongst the Khawarij’…
Tahdeeb al-Tahdeeb, Volume 8 No.495
We read in Tahdeeb al-Kamal:
Ibn Haban mentioned him amongst the Taba’een in al-Thuqat.
Tahdeeb al-kamal, Volume 23 No. 4722
Imam Dahabi recorded about him:
Farwa bin Nawfal al-Ashj’aei reports from his father and Ali, narrated from him by Abu Ishaq and Naser bin Asem, “wuthiq” (reliable) and let it be known that he had accompanied (with the prophet).
Al-Kashaf, Volume 2 No. 4454
Ibn Hajar records about this ‘truthful’ narrator of all 6 principle books of Ahle Sunnah:
Narrated in Abu Dawood. Saleh bin Derham al-Baheli… Abbas narrated that Yahya said: ‘Saleh bin Derham is thiqa’. Al-Darqutni said in the biography of Ibrahim bin Saleh bin Derham (his son): ‘His father was pious and thiqah’… Al-Saji narrates that ibn Mueen said: ‘Qadari and used to throw the belief of khawarij’.
Tahdeeb al-Tahdeeb, Volume 4 No. 661
Imam Jamaluddin al-Mizzi records:
Ibn Haban mentioned him in al-Thuqat.
Tahdeeb al-kamal, Volume 13 No. 2806One: Imran bin Hattan
This filthy enemy of Ahlulbayt (as) is the same person whom the Sunni Imam Abi Dawud deemed ‘authentic Khawarij’ for their school of thought as we mentioned above. Imam Ibn Hajar Asqalani records the following brief introduction of this ‘famed’ jurist in Taqrib al-Tahdhib, pg. No.750 No. 5187:
“Imran ibn Hataan al-Sedusi, Seduq but he was embracing the madhab of Khawarij, it has been said that he left, belongs to third generation and died in year 84″
In order to know more about this beloved Khariji figure of Ahle Sunnah and to enlighten our readers about his affection to Ibn Muljim (la) the killer of Ali bin Abi Talib (as), let us quote from Tahdhib al Tahdhib, Vol 3 pg. 317:
البخاري وأبي داود والنسائي عمران بن حطان بن ظبيان بن لوذان بن عمرو بن الحارث بن حدوس ۔۔۔ قال العجلي بصري تابعي ثقة ۔۔۔ وذكره بن حبان في الثقات ۔۔۔ وقال يعقوب بن شبية أدرك جماعة من الصحابة وصار في آخر أمره أن رأى رأي الخوارج ۔۔۔ وقال بن حبان في الثقات كان يميل إلى مذهب الشراة وقال بن البرقي كان حروريا ۔۔۔ وقال المبرد في الكامل كان رأس القعد من الصفرية وفقيههم وخطيبهم وشاعرهم
“Narrated in Al-Bukhari, Sunan Abi Dawud, Sunan al-Nasa'i. Imran bin Hataan bin Dhabyan bin Laudhan bin Amro al-Harith bin Hadoos … Al-Ejli said: ‘Basri, Taba’ee, Thiqah’… Ibn Hanabn mentioned him in al-Thuqat… Yaqoub bin Shayba said: ‘He met a group of companions and became a Khariji and embraced the belief of khawarij in the end’… Ibn Hibban said in al-Thuqat: ‘He had a tendency towards the doctrine of al-Shurat’. Bin al-Burqi said: ‘He was Haruri’… Al-Mubrad said in al-Kamil that he was the head of the Sufria, their jurist, their preacher and their poet”
Imam Dhahabi had the audacity to reach the following conclusion about their Nasibi and Khariji fellow. We read in Al-Kashif, Vol. 2 No. 4262:
وثق وكان خارجياً ، مدح ابن ملجم
“Reliable (Wuthiq) and he was Khariji, he praised Ibn Muljim”
We also read in Mizan al-I'tidal, Vol. 3 No. 6277:
Al-Aqili said: ‘He was Khariji’…Yaqoub bin Shayba narrated that he heard that Imran bin Hatan had a cousin who held the beliefs of the Khawarij, so he married her to change her belief but rather she converted him to her sect’.
Regarding the praise that this reliable narrator of Ahle Sunnah made in the merits of Ibn Muljim (la), Ibn Kathir records in Al Bidayah wal Nihayah, Vol. 11 pg. 19:
“In the era of Tabaeen [ra], some of the Khawarij praised Ibn Muljim and that included Imran bin Hattan. He is one of those worshippers who narrated hadith in Sahih Bukhari from Ayesha [ra] and he stated about Ibn Muljim:
‘What should we say about the attack by that pious whose aim was just to attain the pleasure of God? Whenever I recall that day, I think of him better than all creations, who appears to be heaviest on the scale before Allah’”
The gracious remarks the one filthy gave in the praise of another filthy can also be found in:
Bukhari : 2 Muslim : 0 Nisai’i : 1 Tirmidhi : 0 Abu Dawud : 1 Ibn Majah : 0 (Reference)
Two: Abul Hassan al-Araj
Imam Ibn Hajar Asqalani gives his brief view in Taqrib al-Tahdhib, pg. No. 632 Biography No. 8046:
“Abu Hasaan al-Araj al-Ajrad al-Basri, he is popularly known by his nickname, his name is Muslim ibn Abdullah, Seduq, used to throw the beliefs of khawarij, was killed in year 130″
While in Tahdhib al-Tahdhib, Vol. 4 pg. 510-511, Ibn Hajar Asqalani gives the following CV of this ‘righteous’ Khariji:
البخاري في التعاليق ومسلم والأربعة أبو حسان الأعرج ويقال الأجرد أيضا بصري اسمه مسلم بن عبد الله۔۔۔ وقال إسحاق بن منصور عن بن معين ثقة۔۔۔ وذكره بن حبان في الثقات وقال الآجري عن أبي داود سمى الأجرد لأنه كان يمشي على عقبة خرج مع الخوارج۔۔۔ وقال العجلي بصري تابعي ثقة ويقال أنه كان يرى رأي الخوارج وقال بن عبد البر الأجرد الذي يمشي على ظهر قدميه وقدماه ملتويتان وهو عندهم ثقة ۔۔۔ روى عن قتادة قال سمعت أبا حسان الأعرج وكان حروريا وقال بن سعد كان ثقة ۔۔۔ تعالى وقال البخاري وابن حبان قتل يوم الحرورية
Narrated in Al-Bukhari in commentary, Muslim and the four ( Sunan Abi Dawoud, Sunan al-Termidi, Sunan al-Nesa’i, Sunan ibn Majah). Abu Hasaan al-Araj and some call him al-Ajrad, from Basra, his name Muslim bin Abdullah… Ishaq bin Mansoor narrates that Ibn Mueen said: ‘Thiqa’… Ibn Hibban mentioned him in al-Thuqat and said: ‘al-Ajri narrated from Abi Dawoud who said: ‘He has been called as al-Ajrad because he was walking on his heels, he participated with the Kharijis’… Al-Ejli said: ‘Basri, Taba’ee, Thiqa and they say he believed in the doctrine of Khawarij’. Ibn Abdul Barr said: ‘al-Ajrad who used to walk on his feet and both of his feet were warped and he is Thiqa for them (hadith scholars)’… Narrated from Qatada: ‘I heard Aba Hasaan al-Araj and he was Haruri’. Ibn Saad said: ‘He was Thiqa’… Al-Bukhari and ibn Hibban said that he died during the days of Haruriya’.
Bukhari : 0 Muslim : 1 Nisai’i : 5 Tirmidhi : 2 Abu Dawud : 3 Ibn Majah : 1 (Reference)
Three: Ikrimah; slave of Abdullah bin Abbas
Whilst there should be no need to enlighten our readers about this giant religious figure among Sunni schools of thought to maintain the topic theme, let us remind our readers about some of the virtues of this Khariji / Haruri cited by various ulema of Ahle Sunnah. Imam Jamauddin al Mizzi records in Tahdhib al-Kamal, Vol. 20 pg. 264-288 No. 4009 (excerpt):
ع عكرمة القرشي الهاشمي أبو عبد الله المدني مولى عبد الله بن عباس أصله من البربر من أهل المغرب۔۔۔ وقال سفيان بن عيينة عن عمرو بن دينار سمعت أبا الشعثاء يقول هذا عكرمة مولى بن عباس هذا أعلم الناس۔۔۔ وقال إسماعيل بن أبي خالد سمعت الشعبي يقول ما بقي أحد أعلم بكتاب الله من عكرمة۔۔۔ وقال زيد بن الحباب سمعت سفيان الثوري يقول بالكوفة خذوا التفسير عن أربعة عن سعيد بن جبير ومجاهد وعكرمة والضحاك۔۔۔ وقال علي بن المديني كان عكرمة يرى رأي نجدة الحروري۔۔۔ وقال مصعب بن عبد الله الزبيري كان عكرمة يرى رأي الخوارج۔۔۔ وقال أبو جعفر العقيلي عن محمد بن رزيق بن جامع المديني عن إبراهيم بن المنذر عن هشام بن عبد الله عن بن أبي ذئب كان عكرمة مولى بن عباس ثقة فالله أعلم۔۔۔ به وقال عثمان بن سعيد الدارمي قلت ليحيى بن معين فعكرمة أحب إليك عن بن عباس أو عبيد الله بن عبد الله فقال كلاهما ولم يخير قلت فعكرمة أو سعيد بن جبير فقال ثقة وثقة۔۔۔ وقال العجلي مكي تابعي ثقة۔۔۔ وقال النسائي ثقة وقال عبد الرحمن بن أبي حاتم سألت أبي عن عكرمة مولى بن عباس كيف هو قال ثقة۔۔۔ وقال مصعب بن عبد الله الزبيري كان يرى رأي الخوارج
Narrated in (Sahih al-Bukhari, Sahih Muslim, Sunnan Abi Dawoud, Sunnan al-Tirmidhi, Sunnan al-Nesa’i, Sunnan ibn Majah). Ikrima al-Qurashi al-Hashemi, Abo Abdullah al-Madani, slave of Abdullah bin Abbas, his origin was from al-Barbar from Morocco… Sufian bin Auyayna said that Amro bin Dinar said: ‘I heard Aba al-Sha’atha saying: ‘This is Akrma the slave of Ibn Abbas, he is the most knowledgeable man”… Ismail bin Abi Khalid said: ‘I heard al-Shu’abi saying: ‘No one left more knowledgeable in Quran other than Ikrima”… Zaid bin al-Habab said: ‘I heard Sufyan al-Thawri saying: ‘Obtain Tafsir from four, from Saeed bin Jubair, Mujahid, Ikrima and al-Dhahak”… Ali bin al-Medeni said: ‘Ikrima embraced the belief of Najda al-Haruri’ … Mus’ab bin Abdullah al-Zubairi said: ‘He embraced beliefs of Khawarij’ … Abu Jaffar al-Aqili narrates from Muhammad bin Zuraiq bin Jame’a al-Madeni, from Ibrahim bin al-Munder, from Hisham bin Abdullah from bin Abi Deab who said: ‘Akrma the slave of ibn Abbas was Thiqa and Allah knows best’… Uthman bin Saeed al-Daremi said: ‘I asked Yahya bin Mueen: ‘In your opinion is Akrma more reliable or Ubaidllah bin Abdullah?’. He replied: ‘Both’. I asked: ‘Akrma or Saeed bin Jubair ?’. He replied: ‘Thiqah and Thiqah (both)’… Al-Ejli said: ‘Makki, Tab’eei, Thiqa’… al-Nes’ai said: ‘Thiqa’. Abdulrahman bin Abi Hatim said: ‘I asked my father about Ikrima the slave of ibn Abbas, that how he was, to which he replied: ‘Thiqa’… Mus’ab ibn Abdullah al-Zubairi said: ‘Ikrima embraced the beliefs of Khawarij and he claimed that Ibn Abbas too embraced the beliefs of Khawarij’
Let us see the biography of Ikrima by Dhahabi in Siyar A'lam Al-Nubalaa Vol 5 pg. 12-22:
عِكْرِمَةُ أَبُو عَبْدِ اللهِ القُرَشِيُّ مَوْلَاهُم * (خَ، 4، م مَقْرُوْناً) العَلَاّمَةُ، الحَافِظُ، المُفَسِّرُ، أَبُو عَبْدِ اللهِ القُرَشِيُّ مَوْلَاهُم، المَدَنِيُّ، البَرْبَرِيُّ الأَصْلِ…قَالَ عَلِيُّ بنُ المَدِيْنِيِّ: كَانَ عِكْرِمَةُ يَرَى رَأْيَ نَجْدَةَ الحَرُوْرِيِّ…وَرَوَى: عُمَرُ بنُ قَيْسٍ المَكِّيُّ، عَنْ عَطَاءٍ، قَالَ: كَانَ عِكْرِمَةُ إِبَاضِيّاً وَعَنْ أَبِي مَرْيَمَ، قَالَ: كَان عكرمة بيهسيا…وَقَالَ عَلِيُّ بنُ المَدِيْنِيِّ: حُكِيَ عَنْ يَعْقُوْبَ الحَضْرَمِيِّ، عَنْ جَدِّهِ، قَالَ وَقَفَ عِكْرِمَةُ عَلَى بَابِ المَسْجِدِ، فَقَالَ: مَا فِيْهِ إِلَاّ كَافِرٌ. قَالَ: وَكَانَ يَرَى رَأْيَ الإِبَاضِيَّةِ…قَالَ مُصْعَبُ بنُ عَبْدِ اللهِ: كَانَ عِكْرِمَةُ يَرَى رَأْيَ الخَوَارِجِ، وَادَّعَى عَلَى ابْنِ عَبَّاسٍ أَنَّهُ كَانَ يَرَى رَأْيَ الخَوَارِجِ. هَذِهِ حِكَايَةٌ بِلَا إِسْنَادٍ
Ikrima Abu Abdullah Al-Qurayshi their slave* Al-Allamah Al-Hafidh, Al-Mufasir, Abu Abdullah…Al-Madani originally Al-Barbahari…Ali Ibn Al-Madaini said : Ikrima used to share the beliefs of Najdat Al-Jaruri (a famous Khariji leader)...Narrated Umar Ibn Qays Al-Makki from Athaa he said: Ikrima was an Ibadhi and from Abi Maryam he said: Ikrima was Bayhasiyan (Khariji sect)...Narrated Ali Ibn Al-Madini from Yaqub Al-Hadrami from his grandfather he said: Ikrima stood at the door of the mosque and he said everyone in it is an apostate. Indeed he used to view the views of the Ibadis…Mus’ab ibn Abdullah al-Zubairi said: ‘Ikrima embraced the beliefs of Khawarij and he claimed that Ibn Abbas too embraced the beliefs of Khawarij. This is without chain.
Imam Ibn Hajar Asqalani also recorded a lengthy biography of his prominent and ‘pious’ Taba’ee but following merits is worth mentionable Tahdhib al-Tahdhib, Vol. 3 pg. 138:
ولقد سألت إسحاق بن راهويه عن الاحتجاج بحديثه فقال عكرمة عندنا إمام الدنيا
I (Abu Abdullah al-Marozi) asked Ishaq bin Rahwe about the reliability of his (Akrma’s) hadith, he replied: ‘Akrma for us is the imam of the world’.”
Bukhari : 176 Muslim : 47 Nisai’i : 96 Tirmidhi : 117 Abu Dawud : 173 Ibn Majah : 108
Comment:
Again, One who hates Ali bin Abi Talib (as) is a hypocrite according to the authentic traditions of the Holy Prophet [s] and a hypocrite is the one who professes something contrary to what he believes within his heart. Khawarij not only hated Ali (as) but went to the length of issuing Takfeer against him (as). Would the true lovers of Ali bin Abi Talib (as) have the audacity to deem such people as reliable and praise them in the manner that the Sunni ulema praised these Khawarij?
Four: Mu’amar bin al-Muthana Abu Ubaidah al-Taimi
We read in Taqrib al-Tahdhib, pg. No. 541 Biography No. 6812:
“Mu’amar ibn al-Muthana Abu Ubaida al-Taimi, slave of al-Basri al-Nahawei al-Laghawei, Seduq Akhbari but used to exhibit the beliefs of the Khawarij, he belonged to the seventh generation, died in the year 88 while some people say it was later, and that his age was almost 100″
We further read about him in Tahdhib al-Tahdhib, Vol. 4 pg. 126-127:
البخاري في التعاليق وأبي داود معمر بن المثنى أبو عبيدة التيمي مولاهم البصري النحوي ۔۔۔ وذكره بن حبان في الثقات ۔۔۔ وقال الآجري عن أبي داود كان من أثبت الناس ۔۔۔ وقال الآجري عن أبي داود كان من أثبت الناس وقال أبو حاتم السجستاني كان يميل إلى لأنه كان يظنني من خوارج سجستان ۔۔۔ وكان يرى رأي الخوارج ۔۔۔ ۔۔۔ وقال الدارقطني لا بأس به إلا أنه كان يتهم بشيء من رأي الخوارج ۔۔۔ وقال أبو منصور الأزهري في التهذيب كان أبو عبيدة يوثقه ۔۔۔ وقال بن إسحاق النديم في الفهرست قرأت بخط أبي عبد الله بن مقلة عن ثعلب كان أبو عبيدة يرى رأي الخوارج
Narrated in Sahih Al-Bukhari in commentary and Sunnan Abi Dawoud. Mu’amar bin al-Muthana Abu Ubaida al-Taimi… Ibn Hibban mentioned him in al-Thuqat… al-Ajeri narrates from Abi Dawoud who said: ‘He was from the most reliable (athbat) people’. Abu Hatim said: ‘He was close to me because he thought that I belonged to the Khawarij of Sejestan’… (Ibn Qutaiba said:) ‘He used to have the beliefs of the Khawarij’… Al-Darqutni said: ‘No matter with him but he used to exhibit the beliefs of Khawarij’… Abo Mansoor al-Azhary said in al-Tahdhib that Abu Ubaida authenticated him… Ibn Ishaq al-Nadim said in al-Fehrest: ‘I read in Abi Abdullah bin Muqlah’s handwriting that Thaliba said: ‘Abu Ubaida had the beliefs of the Khawarij’.
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 13 Ibn Majah : 0
Five: Walid bin Kathir
This Khariji has also been given place in all 6 principle hadith books of Ahle Sunnah. We read in Taqrib al-Tahdhib, pg. 1041 No. 7502:
“Al-Walid ibn Katheer al-Makhzoomi Abu Muhammad al-Madani then al-Kufi, Seduq and well familiar with battles, but he used to exhibit views of Khawarij, he belongs to the sixth generation, died in year 51″
Moreover in Tahdhib al-Tahdhib, Vol 4 pg. 232 , we read:
الستة الوليد بن كثير المخزومي ۔۔۔ قال عيسى بن يونس ثنا الوليد بن كثير وكان ثقة وقال إبراهيم بن سعد كان ثقة ۔۔۔ وقال علي بن المديني عن بن عيينة كان صدوقا ۔۔۔ وقال الدوري عن بن معين ثقة ۔۔۔ وذكره بن حبان في الثقات ۔۔۔۔ وقال الساجي صدوق ثبت يحتج به ۔۔۔ وقال الساجي وكان أباضيا ولكنه كان صدوقا
Narrated in the six (Sahih Bukhari, Sahih Muslim, Sunnan Abu Dawoud, Sunnan alNesai, Sunan al Tirmidhi, Sunnan ibn Maja). Al-Walid bin Kathir al-Makhzoomi. Isa bin Yunus said: ‘al-Walid bin Kathir narrates (hadith) and he was thiqah’. Ibrahim bin Saad said: ‘Thiqah’… Ali bin al-Madini narrated that ibn Uyayna said: ‘He was Seduq’… Al-Dori narrated that ibn Mueen said: ‘Thiqah’…Ibn Hibban mentioned him in (book) al-Thuqat… Al-Saji said: ‘Seduq thabt, reliable’…Al-Ajeri narrated that Abi Dawoud said: ‘He is thiqah but Ibadi’…Al-Saji said: ‘He was Ibadi but he was Seduq’.
Bukhari : 4 Muslim : 12 Nisai’i : 8 Tirmidhi : 2 Abu Dawud : 4 Ibn Majah : 4
Six: Imran bin Dawud
We read in Taqrib al-Tahdhib, pg. 750 Biography No. 5189:
“Imran ibn Dawer Abu al-Awam al-Qatan al-Basri, Seduq but he had illusion, used to exhibit the belief of Khawarij, he belongs to the seventh generation, died between the years 60 & 70″
Imam Ibn Hajar Asqalani records in Tahdhib al-Tahdhib, Vol. 3, pg. 318 -319:
البخاري في التعاليق والأربعة عمران بن داود العمى أبو العوام القطان البصري ۔۔۔ وذكره بن حبان في الثقات وقال أبو المنهال عن يزيد بن زريع كان حروريا ۔۔۔ وقال الساجي صدوق وثقه عفان ۔۔۔ العقيلي من طريق بن معين كان يرى رأي الخوارج ۔۔۔ وقال الترمذي قال البخاري صدوق بهم وقال بن شاهين في الثقات كان من أخص الناس بقتادة ۔۔۔ وقال العجلي بصري ثقة وقال الحاكم صدوق
Sahih al-Bukhari in his commentary and the four (Sunnan Abi Dawoud, Sunnan al-Nasa'i, Sunnan al-Tirmidhi, Sunnan Ibn Majah). Imran bin Dawoud al-Emai Abu al-Awam al-Qatan al-Basri… Ibn Hibban mentioned him in al-Thuqat (book). Abu al-Neihal narrates that Yazid bin Zur’aei said: ‘He was Haruri’…Al-Saji said: ‘Seduq and thiqah’… Al-Aqili reported that ibn Mueen said: ‘He held beliefs of Khawarij’… Al-Termidhi narrated that al-Bukhari said: ‘Seduq but he had illusions’. ibn Shahin said in al-Thiqat that he was one of the closest persons to Qatadah’… Al-Ajli said: ‘Basri Thiqa.’ al-Hakim said: ‘Seduq’.
Bukhari : 0 Muslim : 0 Nisai’i : 6 Tirmidhi : 14 Abu Dawud : 6 Ibn Majah : 6
Seven: Farwa bin Nawfal al-Ashj’ay al-Kufi
He was also a Khariji and was the reliable narrator of four important hadith books of Ahle Sunnah. Ibn Hajar Asqalani records in Tahdhib al-Tahdhib, Vol. 3 pg. 385 - 386:
مسلم وأبي داود والنسائي وابن ماجة فروة بن نوفل الأشجعي الكوفي۔۔۔ وقال بن عبد البر في الصحابة حديثه مضطرب وفروة بن نوفل الأشجعي من الخوارج.
Sahih Muslim, Sunnan Abi Dawoud, Sunnan al-Nesa’i, Sunnan ibn Majah…Ibn hibban mentionned him in his thiqat…Ibn Abdul Barr said in al-Sahaba: ‘Farwa bin Nawfal al-Ashj’ay was amongst the Khawarij’…
We read in Tahdhib al-kamal, Vol. 23 pg. 180 No. 4722:
ذكره بن حبان في التابعين من كتاب الثقات
Ibn Hibban mentioned him amongst the Tabi'een in al-Thuqat.
Imam Dhahabi recorded about him in Al-Kashaf, Vol. 2 pg. 121 No. 4454:
فروة بن نوفل الأشجعي عن أبيه وعلي وعنه أبو إسحاق ونصر بن عاصم وثق وقيل له صحبة
Farwa bin Nawfal al-Ashj’aei reports from his father and Ali, narrated from him by Abu Ishaq and Naser bin Asem, “wuthiq” (reliable) and let it be known that he had accompanied (with the prophet).
Bukhari : 0 Muslim : 3 Nisai’i : 5 Tirmidhi : 1 Abu Dawud : 2 Ibn Majah : 1
Eight: Saleh bin Derham al-Baheli
Ibn Hajar records about this ‘truthful’ narrator of all 6 principle books of Ahle Sunnah in Tahdhib al-Tahdhib, Vol 2 pg. 192-193:
أبي داود صالح بن درهم الباهلي أبو الأزهر البصري ۔۔۔ وقال عباس عن يحيى صالح بن درهم ثقة وقال الدارقطني في ترجمة إبراهيم بن صالح بن درهم أبوه صالح ثقة ۔۔ ۔فقال الساجي عن ابن معين : قدري وكان يرمى بقول الخوارج
Narrated in Abu Dawud. Saleh bin Derham al-Baheli… Abbas narrated that Yahya said: ‘Saleh bin Derham is thiqa’. Al-Darqutni said in the biography of Ibrahim bin Saleh bin Derham (his son): ‘His father was pious and thiqah’… Al-Saji narrates that ibn Mueen said: ‘Qadari and used to be accused of holding the belief of khawarij’.
Imam Jamaluddin al-Mizzi records in Tahdhib al-kamal, Vol. 13 pg. 40 No. 2806:
وذكره بن حبان في كتاب الثقات
Ibn Hibban mentioned him in al-Thuqat.
al-Dhahabi recorded about him to Al-Kashaf, Vol. 1 pg. 494 No. 2333:
صالح بن درهم الباهلي عن أبي هريرة وسمرة وعنه شعبة ويحيى القطان ثقة
Saleh bin Derham al-Baheli report from Abu Hurayra and Samra, narrated from him by Shu’aba and Yahya al-Qatan, “thiqah”
Bukhari : 0 Muslim : 0 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 1 Ibn Majah : 0
Nine: Thawr bin Zaid al-Daili al-Madani
Ibn Hajar records in Tahdhib al-Tahdhib, Vol. 1 pg. 276:
الستة ثور بن زيد الديلي مولاهم المدني ۔۔۔ قال بن عبد البر في التمهيد مات سنة 135 لا يختلفون في ذلك قال وهو صدوق ولم يتهمه أحد يكذب وكان ينسب إلى رأي الخوارج۔۔۔ وذكره بن حبان في الثقات
Narrarted in Six (Sahih al-Bukhari, Sahih Muslim, Sunnan Abi Dawoud, Sunnan al-Tirmidhi, Sunnan al-Nesa’i, Sunnan ibn Maja). Thawr bin Zaid al-Daily al-Madani… Ibn Abdul Barr said in al-Tamheed: ‘He died in year 135, no one disagrees about that’. He (Abdulbar) said: ‘He was seduq and no one accused him of telling lies, he ascribed to the beliefs of Khawarij’…ibn Hibban mentioned him in al-Thuqat.
So we come to know that similar to Abu Dawud and Ibn Taymiyya, Maliki scholar Ibn Abdul Bar also held the belief that the Khawarij cannot lie and his school can derive their teachings from those people even if they launched a takfir campaign against Ali bin Abi Talib (as).
Imam Jamaluddin Mizi records in Tahdhib al-Kamal, Vol 4 pg. 417 No. 860:
وقال عباس الدوري عن يحيى بن معين وأبو زرعة والنسائي ثقة
Abbas al-Dori narrates that Yahya ibn Mueen and Abu Zar’a and al-Nesa’i said: ‘Thiqa’.
We read in Taqrib al-Tahdhib, pg. 190 No. 867:
ثور باسم الحيوان المعروف ابن زيد الديلي بكسر المهملة بعدها تحتانية المدني ثقة من السادسة مات سنة خمس وثلاثين ع
Thawr, the name of an animal, known as ibn Zaid al-Deli al-Madani, “thiqah” belongs to the sixth (generation) died in year 35
Al-Dhahabi also deemed him Thiqa, as we read in Al-Kashif, Vol. 1, pg. 285 No. 722:
ثور بن زيد الديلي عن أبي الغيث وعكرمة وعنه مالك و الداروردي ثقة ع
Thawr bin Zaid al-Deli, report from Abi al-Ghayth and Ikrima, narrated from him Malik and al-Darordei, “thiqah”
Bukhari : 11 Muslim : 7 Nisai’i : 4 Tirmidhi : 4 Abu Dawud : 5 Ibn Majah : 2
Ten: Ismail bin Samee
This guy was also a notorious Nasibi and Khariji and yet a reliable narrator of the Sunni hadith works. Imam Ibn Hajar Asqalani records about him in Taqrib al Tahdhib, pg. 140 No. 456:
Ismail ibn Samee al-Hanafi Abu Muhammad al-Kufi bani’a al-Saberi, Seduq and it has been talked about him because of khariji bid’a, belongs to the fourth generation.
Imam Ibn Hajar gives a detailed account about him in the following words in Tahdhib al Tahdhib, Vol. 1 pg. 154-155:
مسلم وأبي داود والنسائي إسماعيل بن سميع الحنفي أبو محمد الكوفي ۔۔۔ وقال أحمد ثقة ۔۔۔ وقال بن أبي خيثمة عن بن معين ثقة ۔۔۔ وقال بن أبي مريم عنه ثقة ۔۔۔ وقال محمد بن حميد عن جرير كان يرى رأي الخوارج ۔۔۔ وقال أبو نعيم إسماعيل بيهسي ۔۔۔ قلت والبيهسية طائفة من الخوارج ينسبون إلى أبي بيهس بموحدة مفتوحة بعدها مثناة من تحت ساكنة وهاء مفتوحة وسين ممهملة وهو رأس فرقة من طوائف الخوارج ۔۔۔ وقال بن عيينة كان بيهسيا ۔۔۔ وقال الأزدي كان مذموم الرأي غير مرضي المذهب يرى رأي الخوارج ۔۔۔ وقال بن نمير والعجلى ثقة وقال الحاكم قرأت بخط أبي عمرو المستملى سئل محمد بن يحيى عن إسماعيل بن سميع فقال كان بيهسيا كان ممن بغض عليا ۔۔۔ وقال الآجري عن أبي داود ثقة وقال هو وابن حبان في الثقات كان بيهسيا يرى رأي الخوارج وكذا قال العقيلي ۔۔۔ وقال بن سعد كان ثقة
Narrated in Sahih Muslim, Sunnan Abi Dawoud, Sunnan al-Nesai ۔ Ismail bin Samee al-Hanafi Abu Muhammad al-Kufi … Ahmad said: ‘Thiqah’…Bin Abi Khuthayma reported that ibn Mueen said: ‘Thiqah’…Ibn Abi Maryam said: ‘Thiqah’…Abu Hatim Said: truthful and fair…Nisaii said: there is no problem with him… Muhamad bin Hamid reports from Jarir that he had beliefs of Khawarij’. Abu Naeem said: ‘Ismail is Bayhasi’… I (ibn Hajar) say: ‘Bayhasia is a sect of Khawarij, belongs to Abi Bayhas and he is the head of a sect from Khawarij’… Ibn Uyauna said: ‘He was Bayhasi’…Al-Azdi said: ‘His opinion was not commendable, his sect was unpleasing, had beliefs of Khawarij’...Numair & al-Ejli said: ‘Thiqah’. Al-Hakim said: ‘I read in Abi amro al-Mustalami’s hand writing that Muhammad bin Yahaya was asked about Ismail bin Samee, he replied: ‘He was Bayhasi and was amongst those who hates Ali’. Al-Ajuri reports that Abi Daud said: ‘Thiqah’. Ibn Saad said: ‘Thiqah’... Bukhari said: I see no problem with him.
Dhahabi said about him in Al-Kashaf, Vol. 1, pg. 246 No. 382:
Thiqah but has bid’a.
Bukhari : 0 Muslim : 2 Nisai’i : 0 Tirmidhi : 0 Abu Dawud : 1 Ibn Majah : 2
Eleven: Dawud ibn Al-Hussain
Ibn Hajar recorded in Taqrib Al-Tahdhib pg. 305 Person # 1789:
Dawud bin Al-Hussain al-Umawi, their servant, Aboo Sulayman al-Madani: He is trustworthy, except 'Ikrima, and he were among those with the opinion of the Khawarij, from the sixth, he died on year 35 A.H. Narrated in Bukhari, Muslim, Tirmidhi, Nisai’i, Abu Dawud and ibn Majah.
Ibn Hajar also recorded in Tahdhib al-Tahdhib, Vol. 1 pg. 561-562:
Dawud bin Al-Hussain al-Umawi, their servant, Aboo Sulayman al-Madani…Ibn Moen said about him: Thiqat…Ibn Al-Madai’ni said: his narrations from Ikrima are Munkar (Rejected)...Ibn 'Uyayna said: We would fear his narration…Aboo Zar'a said: He is layn…Abu Hatim said: he is not strong…Abu Dawud said: his Narrations from his teachers are great but his narrations from Ikrima are rejected…Nisai’i said: there is no problem with him…Ibn Adi said: he is honest if he narrated from thuqat…Ibn Hibban mentioned him in his thiqat…Ibn Sa’ad and Al-Ijli said: he’s thiqat…Al-Saji said: rejected in hadith he had the opinions of a Khariji…Ibn Shaheen said: Ahmad ibn saleh said he was among the people of Truth and honesty…Ibn Ishaaq said: he is thiqat.
Al Dhahabi recorded in Al-Kashaf Vol 1 pg. 379
Dawud bin Husayn narrates from 'Ikrima, and al-A'rjaj, and (narrated) of him Malik, and ibn Ishaq, he was declared trustworthy by ibn Mo'een, and others, and Alee said: Whatever is narrated of 'Ikrima is 'munkar' (false). And Abu Hatem said: 'If Malik would not have narrated to him, then he would leave his narration'. And ibn 'Uyayna said: We would fear his narration. And Aboo Zar'a said: He is layn.
Bukhari : 1 Muslim : 3 Nisai’i : 5 Tirmidhi : 3 Abu Dawud : 6 Ibn Majah : 11
Twelve: Haajib bin 'Umar
Ibn Hajar recorded in Taqrib al Tahdhib. pg. 208 Person # 1012:
Hajib bin Umar al-Thaqafi Aboo Khushayna, the brother of 'Isa bin Umar al-Nahawi Al-Basri (from Basra): 'Trustworthy', and were among those with the opinion of the Khawarij, from the sixth, he died on year 58 A.H.
Dhahabi recorded in Al-Kashaf by Dhahabi Vol 1 pg. 301:
Hajib bin Umar al-Thaqafi Aboo Khushayna narrated from Hassan, and Muhammad, and of him, al-Qattan, and al-Hawdhi, and he was the brother of 'Isa bin Umar 'Trustworthy'.
He further recorded in Tahdhib al-Tahdhib, Vol. 1 pg. 326:
Hajib bin Umar al-Thaqafi Aboo Khushayna, the brother of 'Isa bin Umar al-Nahawi Al-Basri…Ahmad and Ibn Moen said: he is Thiqat…Al-Ijli said: he is Thiqat…Al-Ajuri said that Abu Dawud said: he is a Honest man…Al-Saji said that Ibn Uyayna said: He was an Ibadi…Ibn Hibban included him in his Thiqat.
Bukhari : 0 Muslim : 3 Nisai’i : 0 Tirmidhi : 1 Abu Dawud : 1 Ibn Majah : 0
Thirteen: Nasr bin 'Aasim
We read in Taqrib Al-Tahdhib pg. 999, person # 7163:
Nasr bin 'Aasim al-Laythi, al-Basri: 'Trustworthy', and were among those with the opinion of the Khawarij.
Maraseel Abi Zur'a: Nasr bin 'Asim, of Umar is a 'mursal', as what is said in Al-Tahdheeb. I said: He did not mention in Al-Tahdheeb that he is a 'Mursal', but rather mentioned the narration of him, and was quiet about it.
Ibn Hajar also recorded in Tahdhib al-Tahdhib, Vol. 4 pg. 217-218
Nasr bin 'Aasim al-Laythi, al-Basri: Abu Dawud said he was a Khariji…Nisai’i said he’s thiqat…Ibn Hibban included him in his Thiqat.
Dhahabi record in Al-Kashaf Vol 2 pg. 318
Nasr bin 'Aasim al-Laythi, al-Basri narrated from Abi Bakra al-Thaqafi, and Malik bin al-Huwayrith, and of him Qatada, and Malik bin Dinar: trustworthy. Aboo Dawud said: Khariji.
Bukhari : 0 Muslim : 1 Nisai’i : 8 Tirmidhi : 0 Abu Dawud : 13 Ibn Majah : 1
Total Hadiths the Khawarij narrate in the Six main Sunni books
Bukhari : 194 Muslim : 79 Nisai’i : 134 Tirmidhi : 144 Abu Dawud : 229 Ibn Majah : 137
Total Hadiths of Khawarij and Nawasib narrated in the Six main Sunni books
Bukhari : 379
Muslim : 293
Nisai’i : 324
Tirmidhi : 327
Abu Dawud : 393
Ibn Majah : 322
Khawarij and Nawasib hated Ali bin Abi Talib (as) cursed him. If still according to Ahle Sunnah they remained Muslim in fact ‘most reliable Muslims’ then how on earth Shias become Kaafir if they curse any Sahabi which they deem was deviated?
If one measures the beliefs of the Khawarij against the Ahle Sunnah position on loving the Sahaba, then their:
These are all actions that would evidence that they are Hell bound Kaafirs. That would be the Ahle Sunnah stance in regards to an ordinary stance, but the hatred leveled by the Khawarij is not against an ordinary non prominent Sahabi, we are talking about the fourth Sunni Khalifa Ali ibn Abi Talib (as). Curiously just like the Sunni stance towards Nawasib, we also see a complete U-turn, and their animosity towards Ali (as) has no bearing on their being men of truth. One would assume that such an appalling belief would be an aggravating factor that would eliminate one from the realms of a truthful narrator, but the stance of the Sunni scholars of rijal is clear, such hatred cannot be considered when assessing the truthfulness of a narrator, it is an irrelevant factor that should not have any bearing on grading process. According to the Ahle Sunnah Ulema you can hate Imam ‘Ali (as) and even praise his killer, but this does not lead to aspersions being cast on the integrity and honesty of such a man, one can still tap into such a person, to acquire religious knowledge from him. To prompt some thought allow us to present this scenario:
“You attend a local Mosque every Friday, and the Mosque Imam advertises a series of sessions under the auspices of a guest speaker and expert on Islamic governance, every Friday evening. You attend the first session and ask a question about the upheavals during the reign of the fourth Khalifa, and the guest speaker relies angrily:
‘Don’t talk to me about ‘Ali, he was a Kaafir, the religious duty at that time was to oppose his rile and fight him. May Allah (swt) shower blessings on the man that killed him’
You are absolutely outraged by this outburst bit remain silent. The following Friday, you visit the Mosque Imam before the prayers commence and raise your objections to the scathing assault that the guest speaker had on Imam ‘Ali (as). Rather than condemn such comments he states:
‘Yes I am aware that he hates Sayyidina ‘Ali (ra), but brothers should not be turned away from him. Do you know that he has a Doctorate from Riyadh University, and knows thousands if Hadeeth on the tip of his tongue? His contributions to the Deen in terms of his Dawah and written literature is such that it would be religious suicide from such a great figure. I would urge you and all brother to attend all his lectures and take maximum benefit from sitting in the midst of the esteemed scholar’.
In light of this scenario tell us O Ahle Sunnah:
We are sure that if you were to ask today’s Ahl Sunnah whatever guise he appeared as, whether that be a Barelvi, Deobandi or Salafi there would be an unanimous response that they would want nothing to do with the guest speaker or the Mosque Imam. They would state belatedly that they want nothing to do with a man that hates ‘Ali (as), nor one that showers accolades on him. It is indeed unfortunate that this reaction has no legal or historical basis for the Khawarij of the likes of the fictitious guest speaker were both recognized for their hatred of ‘Ali (as) and at the same time valued for their contributions to Sunni Hadeeth literature. Their atrocious beliefs did not deter those that compiled Hadeeth to record traditions from them, nor hinder the Rijal scholars from grading such people as men of truth.
If the defenders of Mu’awiya argue that we have argued a case without any supporting evidence then allow us to cite the Islamic stance on the Khawarij even more clear, from the blessed lips of the Prophet (s) from Sunni Hadeeth literature: We read in Sahih Muslim the book of zakat exhortation to kill the khawarij book 005, Number 2328:
‘Ali said: Whenever I narrate to you anything from the Messenger of Allah (may peace be upon him) believe it to be absolutely true as falling from the sky is dearer to me than that of attributing anything to him (the Holy Prophet) which he never said. When I talk to you of anything which is between me and you (there might creep some error in it) for battle is an outwitting. I heard the Messenger of Allah (may peace be upon him) as saying: There would arise at the end of the age a people who would be young in age and immature in thought, but they would talk (in such a manner) as if their words are the best among the creatures. They would recite the Qur’an, but it would not go beyond their throats, and they would pass through the religion as an arrow goes through the prey. So when you meet them, kill them, for in their killing you would get a reward with Allah on the Day of judgmelat.
Sahih Muslim, Book 005, Number 2331:
‘Abida narrated from ‘Ali that he made a mention of the Khwarij (and in this connection) said that there would be a person among them with a defective hand. (or with a short hand) or a fleshy hand. If you were to exercise restraint, I would tell you what Allah has promised to those who would kill them on the order of Mubarrmad (may peace be upon him). I (the narrator) said to him: Did you hear it from Muhammad: (may peace be upon him)? He (Hadrat ‘Ali) said: Yes, by the Lord of the Ka’ba; Yes, by the Lord of the Ka’ba; yes, by the Lord of the Ka’ba.
We also read in Sahih Muslim the book of Zakat chapter 44: the khwarij and their characteristics, we read as follows:
Abu Sa’id al-Khudri said that the Apostle of Allah (may peace be upon him) made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures.
Sahih Muslim, Book 005, Number 2324
If we bring these traditions together we see that the Holy Prophet (s) deemed:
On the basis of these traditions tell us Ahle Sunnah:
In this chapter and the previous one we have evidenced the reliance and respect afforded to those that hated the Ahl’ul bayt (as) by the Sunni Ulema. Now compare this reality to the supplications offered by Ibn al-Hashimi in his article ‘The status of the twelve imams’:
We ask Allah to send His Blessings down upon each and every one of the 11 Imams, starting from Ali ibn Abi Talib all the way to Hasan al-Askari, may Allah be well-pleased with them! They were not only the pious descendants of Ahlel Bayt, but they were also from amongst the best of people.
Ibn al-Hashimi, if you truly believed in such a blessing, then logic would dictate that you would keep aloof from those that did not endorse such a supplication, did your grand Ulema do that? Did they stay away from those that rather adhere to such a blessing bore, actually bore open hatred and cursed such Imams? Rather than stay away from such deviants your Ulema searched such men down, and became so close to them, that you praised their truthfulness, showered titles on them, whilst accepting that they had such atrocious views of the Imams (as).
Ibn al Hashmi had also sought reliance on this statement of Shaykh Hadad:
Shaykh Gibril Haddad was asked about the status of the Imams of the Shia, to which he replied:
I heard Dr. Nur al-Din `Itr in class say: “Each one of them was a pious, upright Muslim from the noble Prophetic Tree …
Can Ibn al-Hashimi kindly inform us about the Sunni stance on those that don’t endorse such a belief? What of those that deemed Imam Ali (as) an impious, deviant, how were such men dealt with by the grand Sunni Ulema? Were the ex-communicated and abandoned by the Sunni community. The answer is ‘no’. Their filthy opinions were acknowledged, but instead of using such absurd views as grounds to stay away, such men were afforded an immense status, recognized for their piety, knowledge and relied upon for narrating Prophetic traditions! We would therefore ask that you stop adopting taqiyya and go back to the religion of your forefathers that was built through acquiring knowledge from Nawasib and Khawarij.
